What happens after we die?

previous lives. Not everything we want to experience needs necessarily be regarded as positive in the social context in which we incarnate. It may well set us against norms, break rigid rules, upset ourselves and others, and much more, but nevertheless it is all driven by the same intense desire to manifest those values within us. Some of these values For Personal & Private Use Only Page #228 -------------------------------------------------------------------------- ________________ APPLICATION REINCARNATION 227 might find success, some might face opposition and become failures and some might die off in the process without even leaving a trace. But this is only one part of the learning process we subject ourselves to. The most important thing in all the actions, attitudes and emotions we create is that we manifest them in the first place, - is that we do not keep them bottled inside us, - is that we express what we feel within us in the physical world. When we leave our present body, we take with us all the abundance of the experiences gained by these attempts, all the sagacity, the maturity, the sovereignty we accumulated within us. We might even choose to carry detailed memories into our next lives, but this is rare. Most of us favor to enter a new life unencumbered by the recollection of past events. Death is a highly overrated experience. It is nothing other than leaving our physical body to experience different levels of existence. It is nothing other than what we experience while we are dreaming. When entering the dream-state, we take it as a self-understood fact that we do not take our physical body with us. It remains behind in bed while we take on a 'dream'-body that feels as real as our physical body. And this 'dream'-body often enables us to experience action far more flexible, intense and exciting than our present conditions would ever permit. We also never lose our identity while entering dreams, we always take the 'I' with us, - and we always feel completely normal and natural in our dream-identity while doing the most extraordinary things. Though we all experience leaving our physical body several times during sleep each night, we usually do not connect our dreamexperiences to the mechanism of death. Yet death is also nothing more than our consciousness leaving our physical body. Sure, it appears different because we do not return to this particular physical body and its familiar environment. But then - have we ever cared much about the many 'dream-bodies' we left behind when waking up? Once our consciousness has left one particular level of percep For Personal & Private Use Only Page #229 -------------------------------------------------------------------------- ________________ 228 KARMA - THE MECHANISM APPLICATION tion, our awareness becomes so captivated by the new body and the new environment we then experience that we entirely forget our previous frame of reference - irrespective if we have the option of returning to it (dream) or not (death). And as we were able to retain our identity, character and memories while entering the dream-world, we also take all our identity, character, wisdom and everything we are and learnt with us at our time of death. The apprehension with which the West looks upon death stems from the idea that our present life is the only one we will ever have and that - if we botch it - we never will get another chance. This is a good illustration how rigid concepts can limit our scope of life. As long as we believe that this is our only life, we tend to get as much physical excitement out of it as possible. Especially in our youth we focus almost exclusively on the joy our body can give us. We casually presume that older bodies would be less capable of doing so and that any non-material enjoyment would be more difficult to reach. We hardly ever recognize or even hold possible that alternative dimensions of life may bring far more intense thrills and ecstasy. Unfortunately this exclusive focus on material enjoyment often carries over into our more mature part of life. Instead of recognizing the limited range of material enjoyment and progressing to more satisfying dimensions, we frequently attempt to re-enact particular positive experiences of our youth - often with less and less success. At the end of our life we then may look back in frustration and with the unspoken question what this was all about. Yet though we certainly will have another opportunity (another life) to figure this out, this is missing the point. The far more interesting question is - where do we go from there? What is our intention after we leave our physical body? For Personal & Private Use Only Page #230 -------------------------------------------------------------------------- ________________ APPLICATION REINCARNATION All the values and ideas we were unable to express in our current life will leave an unfulfilled longing at our time of death. This longing has the tendency to make us again

be achieved by Tap. Page #27 -------------------------------------------------------------------------- ________________ Chapter 12 NAV TATTVA: OTHER FACTORS CONDUCIVE TO NIRJARÄ Pranihanti Kshanärdhena, Sämymälambya Karma Tat; Yanna Hanyännarastivra, Tapasä Janmakotibhih Yogshastra (Atmajnan Sadnanapath P.202) Karma, which cannot be destroyed by observing the acute austerities for billions of lives, can be destroyed within a moment by resorting to equanimity. It would have been seen from our discussion so far that the termination of Karma is Nirjarä. We have mentioned two types of Nirjarä, viz. Akäm Nirjarä and Sakäm Nirjarä. Karma, that becomes operative, falls off and terminates after extending the appropriate consequences. That type of termination is automatic. Soul has not to make any effort for that. It is therefore called Akäm Nirjarä. That denotes coming to the end of some Karma without any deliberate effort or the intention to terminate the same. All the worldly souls have been undergoing that type of Nirjarä since the time immemorial. But while bearing the consequences of such operative Karma, one happens to indulge in the sense of craving or aversion for the situation that he begets by virtue of that Karma. As such, he acquires new Karma while achieving Nirjarä of the operative Karma. Akäm Nirjarä therefore does not help in getting rid of the bondage. In the case of Sakäm Nirjarä, one is desirous of getting freed from the bondage. He therefore stays in equanimity and does not indulge in craving or aversion while bearing the consequences of the operative Karma. As such, he does not acquire new Karma while bearing those consequences. The bondage of Karma is thus eradicated by undergoing Sakäm Nirjarä. Our present discussion is concerned with that type of Nirjarä. We have seen in the last chapter that different types of Tap, if rightly performed, can serve as the excellent means for achieving Nirjarä. In this chapter, we want to discuss other aspects for achieving it. Aside from the bondage arising from soul's embodiment, the principal factors responsible for causing the bondage are wrong perception, lust for sense pleasure, defilement and indolence. Right perception, restraint, detachment and vigilance are the factors that counter those causes and are the means for achieving Sakäm Nirjarä. The wrong perception arises on account of ignorance of soul about itself. Consciousness, that manifests itself in the form of knowing capability, is the essential attribute of soul. That attribute does not belong to the lifeless objects. Our body by itself is lifeless, but its mechanism is helpful to the intangible soul for manifesting itself. A soul abides in a body that is destined by its operative Karma. The body displays the quality of consciousness as long as the soul so abides. Such body is therefore treated as alive. As soon as the soul departs from it, the body loses the consciousness and is treated as dead. It starts disintegrating and is cremated for quick disintegration. Bodies of our most beloved ones are not exceptions to that. All of us have witnessed this difference between life and death and we know for sure that connection of the body with the soul does not last forever. We are, however, prone to think that death would somehow not overtake us and we lead the life, as if we are not going to die. In this connection, there is an interesting anecdote in Mahabhärat. During the period when Pandavs were in exile, once Yudhishthir became thirsty and sent Nakul to look for water. Nakul spotted a lake a little away. As he approached the lake, he heard a voice warning him not to take water before answering some questions. Ignoring the warning, Nakul tried to get the water and was instantly dead. As he did not return, Yudhishthir sent Sahdev after him. He came to the same place. He also tried to get water ignoring the voice and was dead. Arjun and Bhim followed them in succession and met the same fate. Then Yudhishthir went there. He was wise enough not to ignore the voice. He therefore expressed his willingness to answer the questions. One important question was: 'What is the biggest amazement of the world'. Yudhishthir replied that death is a certainty for every being. The people, however, behave as if they are not going to die and that Page #28 -------------------------------------------------------------------------- ________________ type of behavior is the most amazing aspect of the worldly life. The invisible deity was pleased with his replies and restored his brothers to life. Many of us might have heard or read this story or something similar to that. But hardly any one cares to think about that amazing aspect. No doubt, soul is associated with the body as long as one is alive. Soul being an intangible object has to manifest itself through some body. But forgetting its true nature, it happens to identify itself with the body that it gets and experiences the feeling of happiness and unhappiness

formidable worldly ocean. For more information, please consult a Guru but do practise and make an effort for betterment of your soul. Some details will be found in "Tapavali" and other books. 79 Page #131 -------------------------------------------------------------------------- ________________ Sr. No. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. Name of Pad VISH STHANAK PAD (JAP) GUNA Arihant Pad Siddha Pad Pravachan Pad Acharya Pad Sthavir Pad APPENDIX: Upadhyaya Pad Sadhu Pad Gnana Pad Darshan Pad Vinaya Pad Charitra Pad 20 Navkarvali Jap-Pad Om Namo Arihantanam Om Namo Siddhanam Om Namo Payvaanassa Om Namo Ayarianam Om Namo Theranam 8/31 27 36 10 Om Namo Uvajzayanam 25 Om Namo Loye Savasahunam 27 Om Namo Nanassa 5/15 Om Namo Damasannassa 67 Om Namo Vinaygunsampanassa 52 Om Namo Charitassa 80 Brahamcharya Pad Om Namo Bambhavayadharinam 18 Kriya Pad Tap Pad Om Namo Kiliyanam Om Namo Tavassa Om Namo Goyam Pad Jin Pad Om Namo Jinanam Sayam Pad Om Namo Sayamassa Abhinav Gnan Pad Om Namo Abhinavlnanasa Shrut Pad Tirtha Pad Goyamassa Om Namo Suyassa Om Namo Tirthssa Khamasanas Guna 12 나 2니까 2 아이 5/51 2880 38 Page #132 -------------------------------------------------------------------------- ________________ 10 SAMADHI MARAN Page #133 -------------------------------------------------------------------------- ________________ INTRODUCTION TO THE PICTURES 1. The scenes of Samadhi Maran (Peaceful Death), censuring sinful actions, the euology of the meritorious actions and of the four Shelters-Sharanas (Arihant, Siddha, Sadhu and Religion). 2. The scene of Vastupal desiring 8 things at the time of his death, keeping his mind in the direction of Siddhagiri-Shatrunjaya (Mountain). 3. The scene of Gautamswami giving spiritual admonition to religions-minded Shravak at the time of his death, but the letter's rebirth being spoiled, on account of his attachment towards his wife. 4. The scene of Mrigawati and Chandanbala both getting Kevalgnan (omniscience) by mutual apology. Page #134 -------------------------------------------------------------------------- ________________ SHRI V.NEMI VIGNAN KASTURSURI SMRUTI SERIES PART II - SAMADHI MARAN Basic concept underlying Samadhi Maran in Jainism is to face death gracefully in such a way as to stop the influx of new karmas and to destroy the karmas, clingining to the soul. Its aim is to liberate the soul. For this purpose, a vow is taken to abstain from taking food and water, and to give up all relations, possessions and passions. Aspirant, thus prepared, withdraws into quietude focussing attention on recital of Navkar Mantra etc. or meditating on God or on the real nature of Self, until soul departs from the body. A vow is taken during last moments of life or when living a normal life becomes impossible due to extremes of old age, or due to incapaciation resulting from incurable diseases. Whether it is in a natural course, or by a voluntary desire, the aspirant must take a vow and strictly observe, the code of conduct and the rules prescribed in religion, under the guidance of a Guru. As a way of dying, its anticipated realisation is conditional upon the fact whether the way of living was consistent with the religious concepts, or on the fruition of good merits earned in present or earlier lives, or on the grace of God. In speeding up the spiritual progress of the soul, no description can do full justice to very great importance attached to it in scriptures. In brief, the religious approach to death, is explained, hoping that a reader, will find it more convenient to follow the subject when dealt with fully here after. स्वकृतं दुष्कृतं गर्हन् सुकृतं चानुमोदयन् । ang amaruit anfa groj groffszta: 11 "O Lord! I apologise for my previous wicked deeds and rejoice in my good ones. I am a poor orphan (Anath). There is none to protect me. I surrender myself to your holy feet, for refuge." (Hemchandracharya-Vitrag Stotra). Summation of human existence lies in dying a tranquil way, surrendering one's self to Lord in humble spirit, as prayed above. 81 Page #135 -------------------------------------------------------------------------- ________________ When face to face with death, fear-struck mind, knows no peace. All, therefore pray to God, not for wealth or the means of enjoyment, but oniy for a peaceful death. question arises why do we do so ? Whoever is born, is destined to die some day. When we see before us every living being dying, why do we ask for that which will be our fate in any case, whether asked for or not? It is a common saying that it is upon the last thoughts held by us- "mati" as death ensues, that what sort of our next birth would be, good or bad- "gati", depends. If the exit from life is not befitting and in a peaceful way, conclusion could be that the whole life was a failure. It is evident that if one life time fails thus, so will be subsequent others to follow. If mind continues to cling intensely to worldly things, it cannot

resolves into taking the five great vows of an ascetic or twelve limited vows of householder Non-violence Truth Non-stealing Chastity Non-possession/Non-attachment Ahinsä Satya Asteya Brahmacharya Aparigraha Right faith and right knowledge are required for right conduct, and all are interdependent. Jains dedicate themselves to proper conduct through vows and sub vows. Vows are at the heart of Jain morality and are undertaken with a full knowledge of their nature and a determination to carry them through. Understanding of Samyag Darshan, Samyag Jnän, and Samyag Charitra itself is not good enough to take us anywhere but we would have to apply them in real practice to their fullest 54 JAIN PHILOSOPHY AND PRACTICE I Page #55 -------------------------------------------------------------------------- ________________ PATH OF LIBERATION - THREE JEWELS to get the actual results. It should also be remembered that we would have to follow all three, Samyag-darshan, Samyaginän and Samyag-charitra, at the same time because if we follow only one or two of them, they will not take us too far on the road of spiritual pursuit. The trinity is necessary for a successful life. This threefold discipline helps us realize our own intrinsic purity. The trinity must be cultivated collectively to ensure liberation. Individually, they are incomplete and insufficient because they are mutually dependent. Collectively, the three jewels produce harmony, contentment, and bliss with the progressive march of the soul to higher planes. Prayer is the fragrance of a silent heart. JAIN PHILOSOPHY AND PRACTICE I Page #56 -------------------------------------------------------------------------- ________________ FOUR REALMS Chapter 13 Four Realms If we look around us, we see not only men and women, boys and girls, but also cats, dogs, birds, bugs, plants, etc. These are various forms of living beings in this universe. At the same time every second, someone dies and someone is born. Nothing is permanent. This makes us wonder what happens to those who die, and who decides what one will be born as. Jainism explains this in a very simple and sound logical way based on karma theory. Due to the karmas associated with their souls, living beings have been going through the cycle of life and death in various forms since time immemorial. Unless the soul gets rid of its karmas, it will never be free from the cycle of birth, life, and death in different forms. When a living being dies, it can be reborn into one of the four Gatis (destinies). These four destinies are as follows: Manushya (Human) beings. Dev (Heavenly) beings. Tiryancha (Animal, birds, insects, vegetations) beings. Näraki (Hell or Infernal) beings. Present science is inconclusive about life after death or rebirth or reincarnation. But Jinas who had Kevaljnän (omniscience) have explained that there is life after death and it is us, and no one else, who decides what will happen to us after our death. No God or super power decides our future. Our past and current deeds accumulate karmas, which govern what we will be reborn as. Let us discuss these destinies. Human Beings: As human beings we have been endowed with the ability to think. We can make out right from wrong. We can decide what is good for us, and what is not. We also have the capacity to control our minds and activities. We can learn about principles of Jainism and practice them by adopting the appropriate vows and restraints. We can also renounce worldly life (Sansär) for monk-hood, which can help lead us to liberation. Heavenly Beings: As a heavenly being, one has superior physical capabilities, numerous supernatural powers, and access to all luxuries. But heavenly life is also transient and when it comes to an end, heavenly beings feel very unhappy. They cannot adopt restraints or renounce their lives to become monks or nuns. Therefore, there is no salvation in heavenly life, and such beings will have to be reborn as human beings in order to attain liberation. It may be said that the soul is born as a heavenly being due to relative accumulation of more good karmas (Punya). But at the same time it should be remembered that the soul uses up a number of good karmas there too. Tiryancha Beings: As a Tiryancha (being born as an animal like a lion, an elephant, a bird, a plant, a bug, etc.) one is considered to be a lower form of life. Animals, birds, sea creatures and reptiles have minds but the rest of Tiryancha do not. Therefore most Tiryancha suffer passively. Even 56 JAIN PHILOSOPHY AND PRACTICE I Page #57 -------------------------------------------------------------------------- ________________ FOUR REALMS animals and birds, etc., who have minds cannot think or restrain nearly as much as humans and therefore their progress is compromised. Overall there is a great degree of passive suffering and dependency in their life. Infernal Beings: As an infernal being (living beings of hell), one has to continuously suffer. Most of the

Amichandbhai silent?' and so shocked he fell into a deep thought. He was perplexed why these people who would never have hurt Amichandbhai, were now tying him down. In the meantime, the people picked up the litter and started moving. Raychand was surprised and wondered 'what next? where do they take him now?' He began following them. Several elders tried to turn him back, but he concealed himself and followed them to the cemetery. Afraid of catching somebody's eye, he hid himself on a tree. As he watched from atop the tree, the litter was placed on the pyre and the pyre was lit from the side of the foot. Within no time the whole body was consumed in flames. Raychandbhai stood there electrified. He was bewildered over this happening Jain Educationa international For Personal and Private Use Only Page #119 -------------------------------------------------------------------------- ________________ I am the Soul 61 and was bothered by a hundred and one questions that none could answer. He sat brooding over them trying to find the answers within himself. He thought, ‘They are burning the body now, what was there in it before? What was it that activated the body? Where has that thing gone now? What happened of it? Why are these people burning up the body?' After a deep contemplation over the happenings, he came to the conclusion that there had been some wonderful force in the body, which was responsible for the activity, and that force had gone away. Then what was that force? Brothers! You must have seen so many dying, burning bodies. Perhaps, you would even have lit a pyre or two. But did this question ‘how and why' ever strike you? You may say, “We know when life goes out of the body, it is a carcass, and that is why it is burnt. We don't need to think about it. Raychandbhai was just a kid not knowing anything, that is why he had all those questions.” Not so, Brothers! On the contrary he was more knowledgeable than any of us, and it was this knowledge that stirred awake his consciousness. His awakened soul took him deep into introspection and that led to his realising that what left the body was some animate element, the soul. Soul was responsible for the life in the body and when the soul left, the body had to be consigned to flames. Hence body and soul are different. Once this difference became clear, the turmoil within him subsided. As he stood there atop the tree, he then recollected his previous lives. He could sense that this realisation of the duality of the body and the soul had occurred to him in earlier births too. Not only this, but also that he had led a saintly life earlier, and that his was a soul very much immersed in the hues of renunciation and detachment. Oh Brothers! At that innocent age of just seven years, his mind took the turn towards the soul. At that young age for the first time he saw the physical death of somebody and his soul was awakened. His nature and leaning were all pervaded by the soul. Jain Educationa international For Personal and Private Use Only Page #120 -------------------------------------------------------------------------- ________________ 62 I am the Soul Brothers! Do not feel hurt when I say this, but I have heard that when you all go over to the cemetery when somebody dies in the society, while the immediate kith and kin of the dead person are all lamenting there, just a little distance away all others discuss matters over a cup of tea. Why, I understand matters that don't easily get discussed elsewhere, be it business, politics or about fixing up some alliance, are all settled here! There is scant respect shown for the sobriety of an occasion like death. If at such times your consciousness is provoked, then with a glaring example of the duality of the body and soul before you, you would begin a quest for the soul. I would like to know if at any time when you went to a cemetery, the thought about soul ever occur to you. If not, then the question arises as to how deep asleep are you? If the thought of the soul does not arise even where it rightly should, then where else would it? Would it arise at home, at your business, or while you eat and drink? Brothers! This physical death is a great catalyst to galvanise our thoughts about our soul, let us use it and awaken ourselves to the realm of the soul. Virtual Death is something that demands a greater understanding. All of us assembled here and all the beings of this universe have died a virtual death several times and are so dying even now. Do you know how many times you died in your 50 or 60 years of life? “Oh Maharaja! We are not dead. We are alive and hence able to sit before you here”. But Brother! I am not referring to physical death, only asking you about virtual death. How many times did you die the virtual death? क्षण क्षण भयंकर भाव मरणे - the learned sage says your virtual death is occurring every moment. How does this virtual death occur? How is virtual death related to our attachment with the world? Why